Psalms 102:9 — Word Study
WLCכִּי־ אֵ֭פֶר כַּלֶּ֣חֶם אָכָ֑לְתִּי וְ֝שִׁקֻּוַ֗י בִּבְכִ֥י מָסָֽכְתִּי׃
BSAallkôl dayyôwm to tauntchâraph enemyʼôyêb to shinehâlal to swearshâbaʻ
| Greek | English | Parsing |
|---|---|---|
| כִּי־ | for | Particle |
| אֵ֭פֶר | ash[es] | Noun common, masculine singular absolute |
| כַּלֶּ֣חֶם | like food | Preposition, noun common masculine singular absolute |
| אָכָ֑לְתִּי | I have eaten | Verb, Qal, perfect first person common singular |
| וְ֝שִׁקֻּוַ֗י | and drinks my | Conjunction, noun common masculine plural construct, suffix |
| בִּבְכִ֥י | with weeping | Preposition, noun common masculine singular absolute |
| מָסָֽכְתִּי׃ | I have mixed | Verb, Qal, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For I have eaten ashes like bread and mixed my drink with tears |
| KJV | For I have eaten ashes like bread, and mingled my drink with weeping, |
| ASV | For I have eaten ashes like bread, And mingled my drink with weeping, |
| YLT | Because ashes as bread I have eaten, And my drink with weeping have mingled, |
| WEB | For I have eaten ashes like bread, and mixed my drink with tears, |
| BBE | I have had dust for bread and my drink has been mixed with weeping: |
Where they part company is אֵ֭פֶר — see How Translations Differ.
The sentence has one main clause with two subordinate clauses that elaborate on the actions of eating and mixing.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהוּא
The sentence as the grammar sees it Open the tree ›
1 of 7 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 102:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Lament of Sorrowgenerated
Psalms 102:9 captures the intense emotions of the psalmist, who feels overwhelmed by sorrow and loss. The verse illustrates a state of mourning where the psalmist has resorted to consuming ashes instead of food, highlighting the depth of despair. This lament is part of a larger context where the psalmist reflects on the taunts of enemies and the weight of divine displeasure, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 69:21 | They poisoned my food with gall and gave me vinegar to quench my thirst. |
| 2 | Isaiah 44:20 | He feeds on ashes. His deluded heart has led him astray, and he cannot deliver himself or say, “Is not this thing in my right hand a lie?” |
| 3 | Lamentations 3:15–16 | He has filled me with bitterness; He has intoxicated me with wormwood. |
| 4 | Micah 1:10 | Do not tell it in Gath; do not weep at all. Roll in the dust in Beth-leaphrah. |
| 5 | Micah 7:17 | They will lick the dust like a snake, like reptiles slithering on the ground. They will crawl from their holes in the presence of the LORD our God; they will tremble in fear of You. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — אֵ֭פֶר, 'E.fergenerated
The word אֵ֭פֶר ('epher) means 'ashes' and symbolizes worthlessness or destruction. It is often associated with mourning and grief, as it represents what remains after something has been consumed or destroyed.
In this verse, the psalmist uses אֵ֭פֶר to express a state of deep sorrow, indicating that he has metaphorically consumed ashes instead of bread, emphasizing the severity of his emotional pain.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verbs in this verse are אָכָ֑לְתִּי (I have eaten) and מָסָֽכְתִּי (I have mixed), which govern the objects אֵ֭פֶר and שִׁקֻּוַ֗י respectively. The structure emphasizes the actions of consuming and mixing, highlighting the psalmist's lament.
The Hebrew word order places the objects before the verbs, which draws attention to the profound sorrow expressed through the imagery of ashes and tears.
Septuagint Backgroundgenerated
In the Septuagint, אֵ֭פֶר is rendered as τὴν, indicating a direct translation that maintains the original meaning of 'ashes'. This choice reflects the translators' intent to preserve the imagery of mourning.
The use of ὠνείδιζόν for 'like food' shows a direct connection to the Hebrew concept of sustenance, emphasizing the psalmist's deep emotional state.
In plain words — the whole versegenerated
Psalms 102:9 reflects the deep sorrow of the psalmist, who has eaten ashes instead of bread and mixed his drink with tears. This imagery signifies profound mourning and emotional distress, as the psalmist feels overwhelmed by his suffering.
Frequently Asked Questionsgenerated
Eating ashes symbolizes deep mourning and despair, indicating that the psalmist feels as if he has lost everything.
Mixing his drink with tears signifies the extent of his sorrow and emotional turmoil.
This verse encapsulates the theme of lament and sorrow, reflecting the psalmist's feelings of abandonment and distress.
The psalmist's expression of grief teaches us about the importance of acknowledging and expressing our emotions during times of suffering.
Reflection Questionsgenerated
- What are some ways I can express my own feelings of sorrow or grief in a healthy manner?
- How does understanding the imagery in this verse help me relate to others who are suffering?
- In what situations have I felt overwhelmed by sorrow, and how did I cope with those feelings?
- How can I support someone who is going through a time of mourning or deep sadness?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine of Hippo, have commented on this verse, using it to illustrate the depth of sorrow expressed by the psalmist.
"I have eaten ashes as it were bread: and mingled my drink with weeping" [Psalms 102:9].Early Church Fathers on Psalms 102 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 102:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor I have eaten ashes like bread,.... He sitting in ashes, as Job did, and rolling himself in them in the manner of mourners; and, having no other table than the ground to eat his food upon, he
Read John Gill on Psalms 102 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor I have eaten ashes like bread, and mingled my drink with weeping, For I have eaten ashes like bread.
Read Robert Jamieson on Psalms 102 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor; so this verse gives a reason either of his great sadness, expressed ,7, or why they swore by him in the sense last given. Or, surely, as this particle is oft used. Or, therefore, because of those bitter reproaches last mentioned. I have eaten ashes like bread: the sense is, Dust and ashes are as constant and familiar to me as the eating of my bread; I cover my head with them; I sit, yea, lie down and roll myself in them, as mourners oft did, ,12 16:15 ; by which means the ashes might easily be mingled with their meat, as tears were with their drink in the next clause. Mingled my drink with weeping; he alludes to the custom of mingling their wine with water.
Read Matthew Poole on Psalms 102 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 102:9 For I have eaten ashes like bread, and mingled my drink with weeping,Ver. 9. For I have eaten ashes like bread] Being cast on the ground as a mourner, I know not whether I eat bread or dust; this relisheth to me as well as that, my mouth is so out of taste. And mingled my drink with weeping] I forbare not to weep, no, not while I drank; for tow is dry, and wine driveth away sorrow, we say; not so from me. Wine is called by Simonides in Athenaeus αμυντωρδυσφροσυναων, an expeller of sadness.
Read John Trapp on Psalms 102 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Ashes like bread.—Lamentations 3:16. A figurative expression, like “dust shall be the serpent’s meat” (Isaiah 65:25; comp. Genesis 3:14). With the last clause comp. Psalms 42:3, “tears have been my meat day and night.” So too, as an emblem of disappointment, a modern poet:— “But even while I drank the brook, and ate The goodly apples, all these things at once Fell into dust, and I was left alone.” : Holy Grail.
Read Charles John Ellicott on Psalms 102 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. I have eaten ashes like bread] Fearful of what they might do, we all humbled ourselves before thee, and sought thy protection; well knowing that, unless we were supernaturally assisted, we must all have perished; our enemies having sworn our destruction.
Read AdamClarke on Psalms 102 →CambridgeThe Cambridge Bible for Schools and Colleges9. They may well do so; for what can be more wretched than his plight? Mourning and tears are as it were his food and drink. Cp. Psalms 42:3; Psalms 80:5. For ashes as the symbol of mourning, cp. Job 2:8; Lamentations 3:16; Ezekiel 27:30.
Read Cambridge on Psalms 102 →Albert Barnes1798–1870Barnes' Notes on the BibleFor I have eaten ashes like bread - I have seated myself in ashes in my grief (compare Job 2:8; Job 42:6; Isaiah 58:5; Isaiah 61:3; Jonah 3:6; Daniel 9:3; Matthew 11:21); and ashes have become, as it were, my food.
Read Albert Barnes on Psalms 102 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For I have eaten ashes like bread and mixed my drink with tears
For I have eaten ashes like bread, and mixed my drink with tears,
For I have eaten ashes like bread and mixed my drink with tears
For I eat ashes as if they were bread, and mix my drink with my tears,
Tyndale line
For I have eaten ashes like bread, and mingled my drink with weeping,
For I have eaten ashes like bread, And mingled my drink with weeping,
For I have eaten ashes like bread, and mingled my drink with weeping.
For I have eaten ashes like bread, and mingled my drink with weeping,
Surely I haue eaten asshes as bread, and mingled my drinke with weeping,
Strictly literal
For I have eaten ashes like bread, and mingled my drink with weeping,
Because ashes as bread I have eaten, And my drink with weeping have mingled,
Because I have eaten ashes as bread, || And have mingled my drink with weeping,
(102:10) For ashes do I eat like bread, and my drink I mingle with weeping;
I eat ashes like bread and mix my drink with tears.
From the Latin
He will not always be angry: nor will he threaten for ever.
Simplified
Ashes are the food I eat; my tears drip into my drink,
I have had dust for bread and my drink has been mixed with weeping:
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in the wording of כִּי־ אֵ֭פֶר כַּלֶּ֣חֶם אָכָ֑לְתִּי וְ֝שִׁקֻּוַ֗י בִּבְכִ֥י מָסָֽכְתִּי׃, showing that both texts convey the same imagery of grief and lamentation.
כִּי־ אֵ֭פֶר כַּלֶּ֣חֶם אָכָ֑לְתִּי וְ֝שִׁקֻּוַ֗י בִּבְכִ֥י מָסָֽכְתִּי׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 102:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word אֵ֫פֶר (*epher*) means 'ashes' and is derived from an unused root meaning to bestrew. It primarily refers to ashes, but can also imply worthlessness in a figurative sense. The entries suggest a connection to the light and flying nature of ashes.
אֵ֫פֶר n.[m.] ashes (as light, flying?)
base
H665 אֵ֫פֶר ashes (as light, flying?)
665 'epher ay'-fer
from an unused root meaning to bestrew; ashes:--ashes.
אֵ֫פֶר (e.pher) — ashes.
1) ashes
2) (CLBL) worthlessness (fig.)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
food:
I. VEGETABLE FOODS
1. Primitive Habits
2. Cereals
3. Leguminous Plants
4. Food of Trees
II. ANIMAL FOOD
LITERATURE
In a previous article (see BREAD) it has been shown that in the Bible "bread" usually stands for food in general and how this came to be so. In a complementary article on MEALS the methods of preparing and serving food will be dealt with. This article is devoted specifically to the foodstuffs of the Orient, more especially to articles of food in use among the Hebrews in Bible times. These are divisible into two main classes.
Food
Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Ex.…
The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, (John 21:5) to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben , i.e. sour milk. Authorized Version "butter;" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29) Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Grapes were generally eaten in a dried state as raisins. Of vegetables we have most frequent notice of lentils…
In ancient the food of a people was more entirely the product of their own country than in our day. Palestine was favored with an abundance of animal food, grain, and vegetables. But throughout the East, vegetable food is more used than animal. Bread was the principal food. Grain of various kinds, beans, lentils, onions, grapes, together with olive oil, honey, and the milk of goats and cows were the ordinary fare. The wandering Arabs live much upon a coarse black bread. A very common dish in Syria is rice, with shreds of meat, vegetables, olive oil, etc., intermixed. A similar dish, made with beans, lentils, and various kinds of pulse, was in frequent use at an earlier age, Ge 25:29-34 2Ki 4:38-1.
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
שִׁקּוּי n.[m.] drink
base
H8249 שִׁקּוּי, שִׁקֻּו
8249 shiqquv shif-koov'
from 8248; (plural collective) a draught:--drink.
see HEBREW for 08248
שִׁקֻּו (shiq.quv) — drink.
drink, refreshment
Another spelling of shiq.quy (שִׁקּוּי "drink" H8250)
HC/Ncmpc/Sp1bs — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp1bs
The Hebrew word בְּכִי (*bkiy*) means 'weeping' and is derived from a root that suggests a sense of dripping or overflowing. It covers the concept of continual weeping or sorrow. The entries consistently define it as a noun related to the act of weeping.
בְּכִי n.m. weeping
base
H1065 בְּכִי weeping
1065 Bkiy bek-ee'
from 1058; a weeping; by analogy, a dripping:--overflowing,
X sore, (continual) weeping, wept.
see HEBREW for 01058
בְּכִי (be.khi) — weeping.
a weeping, weeping
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
wep'-ing.
See BURIAL, IV, 4, 5, 6.
See FUNERAL.
מָסַךְ (ma.sakh) is a Hebrew verb meaning to mix or mingle, particularly in the context of combining substances like wine with spices. The entries highlight its usage in producing mixtures, with a specific emphasis on the act of pouring or mixing in the Qal form.
מָסַךְ vb. mix, produce by mixing
base
H4537 מָסַךְ mix, produce by mixing
4537 macak maw-sak'
a primitive root; to mix, especially wine (with
spices):--mingle.
מָסַךְ (ma.sakh) — to mix.
1) to mix, mingle, produce by mixing
1a) (Qal) to pour, mix
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs